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De cuneatis, quas vocant, inscriptionibus persepolitanis legendis et explicandis relatio ou comment Grotefend perça le mystère du vieux-perse
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This paper offers a Latin to French translation of the small account Georg Friedrich Grotefend gave about his attempt of deciphering Old Persian cuneiform. The Göttingen young Latin teacher’s article, which title is De cuneatis, quas vocant, inscriptionibus persepolitanis legendis et explicandis relatio, appears partly, at first, in the Göttinger Gelehrten Anzeigen in 1802-1803. The last editing version, by W. Meyer, dates back to 1893. This work represents the key of Old Persian decipherment but has never been translated to date. It seems all the more necessary to do it since severals differences exist  between Grotefend’s own account and what can be usually read on the topic.
So, this text allows us to follow the decipherer’s work and progress, and his method, as Grotefend himself notifies, from general considerations on the three writings attested on Persepolis monuments, to very precise readings and translations of Old Persian  cuneiform inscriptions, what he calls “the first Persepolitan writing”.
 
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Reading Lycian Through Greek Eyes: The Vowels
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The purpose of this article is to revise the values that have been traditionally attributed by scholars to the Lycian vowels. In order to do that, I intend to study the Lycian names attested in Greek inscriptions, especially those present in bilingual inscriptions. Since the values of the Greek vowels are well known, this will help me to establish the values of the Lycian vowels.
 
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Omero ideologo ?
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On relève en Homère une excessive, inacceptable homogénéité entre les Grecs et les non-Grecs. Dans le champ de la religion, le Panthéon grec semble être commun à toutes les gens entraînées dans la guerre de Troie; toutefois Homère introduit un rituel panhellénique des Vieilles pendant la procession menée par Hécube. Tous les personnages, héroïques ou moins, qui prennent part au conflit, emploient un langage qui est apparemment unique; toutefois, les peuples de la coalition anatolienne parlent des langues differentes (Il., IV, 436 seg.). D’un point de vue politique, on observe aussi que les souverains étrangers sont appelés βασιλεις, à la manière grecque. Dans l’Odyssée les Phéaciens semblent être un peuple qui vit heureusement; toutefois Homère admet l’existence de possibles larrons (Od., VIII, 443 seg.). Homère est un témoin attentif et digne de foi – à mon avis – de la réalité du monde mycénien à la fin du IIe millénaire. Pourtant pareilles contradictions étant inadmissibles, elles peuvent être expliquées seulement comme un bien précis objectif. Par le caractère politique-culturel de ces contradictions, il est possible de penser à un but à caractère idéologique.

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La « renaissance » de l’hébreu parlé : continuité et rupture
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This study shows how Modern Hebrew is linked to Biblical Hebrew through morphology, whilst it is distanced through syntax. But it is through semantics that there is the most innovation. In fact, the « renaissance » of spoken Hebrew, the initiative of which is above all due to Eliezer Ben Yehouda (1858-1922), fonctions thanks to the use of the classical heritage of the Scriptures read again according to the sociolinguistic contexts of the speakers concerned.
 
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L’iscrizione sudpicena della stele di Belmonte
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De nouvelles autopsies et surtout une analyse informatisée de nombreuses macrophoto­graphies ont permis de lire complètement l’inscription funéraire de la stèle de Belmonte. L’inscription est divisible en trois périodes : 1) apúnis qupat ant teom « Aponios [le défunt] cubat ante te » ; 2) łas manes abít sue cum hemat « Lar Manis abit secum humat » ; 3) mehnatís utrímpe íttas estas amuenas diγeintem atím łepetest « Maiores utrumque ictae (?) gentis amoenae memorantem petram linquent ».
 
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La montagne d’après les données textuelles d’Ougarit
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This study of the textual data from Ugarit concerning mountains is organized around three topics. First, mountains are viewed as an elemental part of the sacred landscape of the kingdom of Ugarit, dwellings of gods, meeting place of divinities, the edge of the world. Then the question of the identification of administrative districts in terms of geographical regions is treated. The final theme is the importance for the economy of the natural resources found in the mountainous areas, particularly animal husbandry, agriculture and timber industry.
 
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Le(s) nom(s) de la montagne en louvite
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The name of the mountain in luwian raises difficulties, because of the use of the ideograms in both the hieroglyphic and cuneiform writings. Whereas *ariyatti- is an excellent candidate for cuneiform ḪUR.SAG-ti, it seems increasingly certain that the hieroglyphic sign MONS was read wati-. I showed that watti- “mountain” and other terms etymologically connected seem attested in cuneiform luwian as well. It is not, therefore, unimaginable that ḪUR.SAG-ti was read watti-.
 
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La montagne dans le monde hittite
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In this contribution, R. Lebrun suggests a semantic interpretation (via the Hittite and Luwian languages) of several important mountain names of Anatolia. We find so the revelation of the feelings of the ancient Anatolian populations concerning the mountains.
 
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Quand la Montagne se rend à la ville
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In a previous paper, I showed that several cults carried out on the Mountain were related to foundation, and were meant to reinforce the roots of kingship as well as regenerating the king when the latter was aged, ailed or diseased. Today, I will examine two ceremonies where the Mountains move towards the city and try to discover the meaning of these travels: a monthly festival and a procession ceremony included within the KI.LAM festivities. In both cases the Mountains go to the city of Hattusha: I will demonstrate that in these two cases their journey is aimed at consolidating royalty and foundation. A new interpretation of the KI.LAM can therefore be surmised: it was one of the most important Hittite religious festivals. I will nevertheless recall the main characteristics of Hittite mountains and some aspects of ritual foundations performed on mountaintops.
 
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Les cultes de montagnes dans le monde louvite
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Texts of IId millenium B.C. underline the importance of mountains in Luwian minds. A few mounts are connected to Luwians, as Arinnanda, where Mursili fought Arzawian refugees. Devotions have been given to Harhara and Sarlaimi. The Hieroglyphic Inscription of Yalburt attested the existence of a sanctuary in Mount Patara (Lukka-Lands), venerated by Tudhaliya IV.
During the Ist millenium B.C., many deities are linked to mountains through the epiclesis of Oreios/eia. There is even a god named Oros in Cilicia. We examine particularly the case of Meter Oreia, rarely assimilated (maybe to Nemesis and Adrasteia in Lycia, more certainly to Athena in Cilicia).
 
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Les gloses étrusques
D. BRIQUEL. — We can find in Greek and Roman literature about sixty Etruscan glosses, i.e. translation of Etruscan words in Greek or Latin, which complete the knowleddge of Etruscan language we can get from epigraphical data…
 
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Problèmes falisques
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The present paper aims at examining some contemporary problems related to Faliscan, in the fields of phonetics, morphology, lexicology and poetics. Attention is paid to the diachronic and synchronic relations of Faliscan with the other Italic languages, expecially with Latin. An etymological analysis is proposed for the Faliscan forms faced and umom.
 
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Le déchiffrement de l’étrusque. Histoire, problèmes et perspectives
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The aim of this study is definitely not to give a mere account of the decipherment of the Etruscan language, but to establish a connection between the history of that decipherment, the problems which had to be faced, and the issues usually raised by any decipherment. Consequently we will endeavour to describe demonstration procedures, to try to understand why the decipherment has assumed this shape and form, to analyse the methods which prevailed during that decipherment and the reasons why they were doomed to failure. Finally, we will examine the question of bilinguals: we will begin with the role played by bilinguals in various decipherments; then we will try to understand the part played by the tablets of Pyrgi, which will enable us to wonder about the main purposes of any decipherment.
 
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Langue et religion : le cas étrusque

M.-L. HAACK. — Many Etruscan words were adopted in the Latin language thanks to the renowned Etruscan piety. The author examines these loanwords and distinguishes three major phases…


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La langue étrusque : connexions anatoliennes ?
R. LEBRUN. — In this short contribution, R. Lebrun enumerates philological suggestions relating to a few probable connexions between Etruscan words and the Indo-european languages of Asia Minor…
 
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Éléments d’onomastique hourrito-louvite et la légende étrusque de Tagès
A. PORTNOFF. — The story of Tages is one of the most authentic Etruscan legends. Nevertheless, his name cannot be easily explained by Etruscan…
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Étrusque et ibère : branches d’un substrat méditerranéen commun ?
C. RUIZ DARASSE. — We consider here two non-Indoeuropean languages in the Western part of the Mediterranean sea. As they were in cultural contact, we try to find some clues of a common linguistical substract…
 
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Anatolian Archaisms  and the Origin of Indo‑European Roots
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J. BOLEY. — This paper presents evidence and arguments in favor of deriving ancient Indo-European Roots from Particles. In this way, it seeks to complete the picture of Proto-Indo-European syntax set forth in previous work. The "deictic" nature of the earliest reconstructible Indo-European speech is connected up.
 
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Tabal sur un sceau-cylindre araméen
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On the cylinder seal are represented a sacred tree with on each side human-headed bulls.  They hold on up-raised hands a winged sun disk from which arise three human heads, a central figure flanked by saluting assistants. On the left, a man raises his hands towards the central group while, on the right, a person wearing a fish costume is performing an act of aspersion. The human-headed bull to the left has his body turned in but is looking back over his shoulder at the suppliant and at a second figure who is holding a sickle-sword in his right hand and under his left arm a quadruped which has its head turned looking at the central scene.  Under the hind legs of this animal, a monkey-like creature is crouched facing right. Above the left-most personage are six small six-pointed stars and just above the suppliant’s raised hands is a much larger eight-pointed orb.
The motifs of this scene are Mesopotamian and date to the VIIIth or the VIIth century, while the Aramaic inscription may be dated palaeographically to about the middle of the VIIth century. It reads LTBLY MN ≥BLNH, "(Belonging) to Tabal≠ (or, if aramaic,Tabalay] of Abilena."  Tabal≠  (or Tabalay) appears to be a gentilic, referring to the land of Tabal, probably to be located in Asia Minor in one of the areas conquered a few decades earlier by Sargon II of Assyria. The owner of the seal wished to be identified both with his homeland and with his new domicile in the Abilena region of the Anti-Lebanon range on the eastern slopes of the Lebanese Beqa Valley.
 
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Les lapicides du Tabal
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The paper studies names of lapidaries or scribes in their context, as well as their survival in the greek-asianic language. Therefore we establish a survey on the basis of corpus of the texts of Tabal.  Eventually we provide a vocabulary of words meaning "to engrave" or  "to incise" in luwian. Furthermore, we argue that there exists a specific name for "the lapidary". Finally we list anthroponyms which still be found in the greek-asianic.

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Riflessioni sulla Logica e sul modo di pensare antichi
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Les résultats actuels des études indo-européennes révèlent un aspect du système linguistique préhistorique qui contraste radicalement avec la grammaire traditionnelle. Cet article tend à démontrer que les différences dans l’expression et la syntaxe correspondent à des différences dans l’organisation mentale et le système de la logique. Il est de plus suggéré que le mécanisme linguistique antique cadre mieux avec le langage tel qu’il est activé dans le cerveau, ceci en accord avec ce qui est généralement admis au niveau de la base neurologique du langage. Par parenthèse, une relation est signalée entre cette représentation du langage et la philosophie de Bergson.

 
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Considérations sur la légende d’Attus Navius
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The Roman augur Attus Navius was famous for having prevented king Tarquinius the Elder from changing the tarditional organization of Roman cavalry with its three centuries. Other texts tell us how, as a child, he reinvented the art of observing birds as practiced by augurs. He was also connected with the alleged translation of the fig-tree under which the founder of Rome, Romulus, was suckled by the she-wolf. These three stories can be related together, as forming parts of a career conceived along the lines of old Indo-European trifunctional ideology, after which Attus Navius’ mysterious vanishing can be understood as a kind of heroization.
 
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Gli alfabetari camuni
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En partant des travaux de M. G. Tibiletti Bruno (1990 et 1992) qui avaient amélioré, mais non pas résolu le problème de la lecture de tous les graphes des inscriptions prélatines gravées sur les roches du Val Camonica, dans mes travaux récents j’avais interprété la valeur des graphes les plus controversés, en les situant dans un système phonologique cohérent et morphologiquement motivé. Ceci a permis une analyse épigraphique plus soignée des séries alphabétiques que je présente dans cet article. La comparaison entre ces séries – provenant de deux zones différentes de la vallée, Piancogno et Zurla-Foppe di Nadro, et attribuables au ier siècle av. J.-C. – confirme la validité des interprétations des graphes et donne d’ultérieures indications sur les variantes graphématiques. La série théorique des signes vocaliques paraît très variée.

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Mythologie de fondation dans quelques îles et sur les rivages de la mer Égée
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Drawing a parallel between Apollo and Telipinu as founders brings to light the numerous analogies between the foundation processes in ancient Greece and Anatolia. Such analogies, which can hardly be put down to a common Indo-European origin, lead us to wonder whether Anatolia did not play a prominent part in the building up of the Apollo-centered foundation process in ancient Greece.
 
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Dieux-rois du sud-ouest anatolien, de Kos et de Karpathos : le roi kaunien et arğğazuméen
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Drawing a parallel between Apollo and Telipinu as founders brings to light the numerous analogies between the foundation processes in ancient Greece and Anatolia. Such analogies, which can hardly be put down to a common Indo-European origin, lead us to wonder whether Anatolia did not play a prominent part in the building up of the Apollo-centered foundation process in ancient Greece.
 
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The Storyteller’s Art in Old Hittite. The Use of Sentence Connectives and Discourse Particles
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L’emploi dans le hittite ancien des particules du discours, comprenant les connectifs, est analysé. On propose que la narration orale de cette période, qui change peu l’ordre des mots et use peu de la subordination, néanmoins maintient un style vif et immédiat et exprime délicates juxtapositions, contrastes et liens logiques entre les phrases au moyen des particules.
 
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Quelques remarques autour de *y > lydien d*
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Ten years ago, H. C. Melchert developed an interesting hypothesis about the fate of *y in Lydian: in certain environments, *y > d. In this paper, a new etymology for the Greek ethnic λυδος “Lydian” is proposed, which seems to corroborate Melcher’s theory: it could derive from the name of the Luvian country Lūya > *lūda → Greek λυδος.
 
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L’aigle bicéphale sur les sceaux inscrits de scribes dans le monde hittite
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We meet the pattern of the double-headed eagle on many different supports and at different times. This article is relating only to the representation of the double-headed eagle on many scribe’s seals.When the datation of the seals is possible, they date back to the 14th-13th c. BC and have hurrians or luwians names. The double-headed eagle is represented in the peripheral field of the seal, in the lower part of the seal or enclosing a scene. In any case we cannot attribute a hieroglyphical value but just a decorative or symbolic value binded to the power or to the sun by the way of a stylisation suggesting the solar winged disc.
 
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Le bifolium sinaïtique grec μ 109
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The codex Sin. Gr. μ 109 recently discovered in Mount Sinaï contains 27 couples of moral sentences in iambic trimeters of the Carmen I,1,32 attributed to Gregory of Nazianzen. Those sentences are publiced and compared with the Benedictine edition of Patrologia Græca, 37, col.
 
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I rituali magici ittiti
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M.-C. TRÉMOUILLE, « I rituali magici ittiti », Res Antiquae 1, Brussels, 2004, p. 161-203.
 
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I testi ittiti di medicina
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M.-C. TRÉMOUILLE, « I testi ittiti di medicina », Res Antiquae 1, Brussels, 2004, p. 209-225.
 
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Christian CANNUYER. — After being initiated in 1891 by A. Hebbelynk at the School of Free Graduate Studies, the teaching of Coptic was incorporated three years later into the programm of the Faculty of Theology. In 1898, it became entrusted to P. Ladeuze, whose work on Pachomian cenobitism, favoring Coptic sources, quickly established itself and was brilliantly continued by L.-Th. Lefort…
 
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